The word Yona in Pali and the Prakrits, and the analogue "Yavana" in Sanskrit, are words used in Ancient India to designate Greek speakers. "Yona" and "Yavana" are transliterations of the Greek word for "Ionians" (Ancient Greek: Ἴωνες < Ἰάoνες < *Ἰάϝoνες), who were probably the first Greeks to be known in the East.

Both terms appear in ancient Sanskrit literature. Yavana appears for instance, in the Mahabharata, while Yona appears in texts such as the Mahavamsa.

The Yona are mentioned in the Ashoka inscriptions, along with the Kambojas, as two societies where there are only nobles and slaves.[1]

Examples of direct association of these terms with the Greeks include:

In modern Turkish, Persian, and Arabic it is Yūnān, derived from the same Old Persian word for designating the Greeks, namely "Yauna" (literally 'Ionians', as they were the first of the Greeks the Persians had firstly the most extensive encounters with)

The Khalsi rock edict of Ashoka, which mentions the Greek kings Antiochus, Ptolemy, Antigonus, Magas and Alexander by name (underlined in color). Here the Greek rulers are described as "Yona" (Brahmi: , third and fourth letters after the first occurrence of Antigonus in red).

Some of the better-known examples are those of the Edicts of Ashoka (c. 250 BCE), in which the Buddhist emperor Ashoka refers to the Greek populations under his rule. Rock Edicts V and XIII mention the Yonas (or the Greeks) along with the Kambojas and Gandharas as a subject people forming a frontier region of his empire and attest that he sent envoys to the Greek rulers in the West as far as the Mediterranean, faultlessly naming them one by one.

Another example is that of the Milinda Panha (Chapter I), where "Yonaka" is used to refer to the great Indo-Greek king Menander (160–135 BC), and to the guard of "five hundred Greeks" that constantly accompanies him.

The Vanaparava of Mahabharata contains prophecies that "Mleccha kings of the Shakas, Yavanas, Kambojas, Bahlikas etc. shall rule the earth un-righteously in Kaliyuga ...".[8] This reference apparently alludes to chaotic political scenario following the collapse of the Maurya and Shunga Empires in northern India and its subsequent occupation by foreign hordes such as of the Yonas, Kambojas, Sakas and Pahlavas.

Dedication by a man of Greek descent on a wall of Cave 17 in the Nasik caves (photograph and rubbing). Detail of the "Yo-ṇa-ka-sa" word (adjectival form of "Yoṇaka", Brahmi: ), with Nasik/Karla-period Brahmi script for reference. Circa 120 CE.

There are important references to the warring Mleccha hordes of the Shakas, Yavanas, Kambojas, the Pahlavas and others in the Bala Kanda of Valmiki's Ramayana.[citation needed]

Indologists like Dr H. C. Raychadhury, Dr B. C. Law, Dr Satya Shrava and others see in these verses the clear glimpses of the struggles of the Hindus with the mixed invading hordes of the barbaric Sakas, Yavanas, Kambojas, Pahlavas etc. from north-west.[9] The time frame for these struggles is 2nd century BCE downwards.[10]

The other Indian records prophecies the 180 BCE Yona attacks on Saket, Panchala, Mathura and Pataliputra, probably against the Shunga Empire, and possibly in defense of Buddhism: "After having conquered Saketa, the country of the Panchala and the Mathuras, the Yavanas, wicked and valiant, will reach Kusumadhvaja ("The town of the flower-standard", Pataliputra). The thick mud-fortifications at Pataliputra being reached, all the provinces will be in disorder, without doubt. Ultimately, a great battle will follow, with tree-like engines (siege engines)."[11] "The Yavanas (Greeks) will command, the Kings will disappear. (But ultimately) the Yavanas, intoxicated with fighting, will not stay in Madhadesa (the Middle Country); there will be undoubtedly a civil war among them, arising in their own country, there will be a terrible and ferocious war."[12] The "Anushasanaparava" of the Mahabharata affirms that the country of Majjhimadesa was invaded the Yavanas and the Kambojas who were later utterly defeated. The Yona invasion of Majjhimadesa ("middle country, midlands") was jointly carried out by the Yonas and the Kambojas. Majjhimadesa here means the middle of Greater India which then included Afghanistan, Pakistan and large parts of Central Asia.

Some of the friezes of Sanchi also show devotees in Greek attire. The men are depicted with short curly hair, often held together with a headband of the type commonly seen on ancient Greek coinage. The clothing too is Greek, complete with tunics, capes and sandals. The musical instruments are also quite characteristic, such as the double flute called aulos. Also visible are carnyx-like horns. They are all celebrating at the entrance of the stupa. These men would be foreigners from north-west India visiting the stupa, possibly Mallas, Indo-Scythians or Indo-Greeks.[13]

Three inscriptions are known from Yavana (Greek)[14] donors at Sanchi, the clearest of which reads "Setapathiyasa Yonasa danam" ("Gift of the Yona of Setapatha"), Setapatha being an uncertain city.[15]

Left pillar No.9 of the Great Chatya at Karla Caves. This pillar was donated by a Yavana circa 120 CE, like five other pillars. The inscription of this pillar reads: "Dhenukakata Yavanasa/ Yasavadhanana[m]/ thabo dana[m]" i.e. "(This) pillar (is) the gift of the Yavana Yasavadhana from Denukakata".[16] Below: detail of the word "Ya-va-na-sa" (adjectival form of "Yavana", old Brahmi script).

In the Great Chaitya of the Karla Caves built and dedicated by Western SatrapsNahapana in 120 CE,[17] there are six inscriptions made by self-described Yavana (Greek or Indo-Greek) donors, who donated six of the pillars, although their names are Buddhist names.[18] They account for nearly half of the known dedicatory inscriptions on the pillars of the Chaitya.[19]

3rd pillar of the left row:

"(This) pillar (is) the gift of the Yavana Sihadhaya from Dhenukataka"[20][21]

The Mahabharata groups the Yavanas with the Kambojas and the Chinas and calls them "Mlechchas" (Barbarians). In the Shanti Parva section, the Yavanas are grouped with the Kambojas, Kiratas, Sakas, and the Pahlavas etc. and are spoken of as living the life of Dasyus (slaves). In another chapter of the same Parva, the Yaunas, Kambojas, Gandharas etc. are spoken of as equal to the "Svapakas" and the "Grddhras".

Udyogaparva of Mahabharata[29] says that the composite army of the Kambojas, Yavanas and Sakas had participated in the Mahabharata war under the supreme command of Kamboja king Sudakshina. The epic numerously applauds this composite army as being very fierce and wrathful.

Balakanda of Ramayana also groups the Yavanas with the Kambojas, Sakas, Pahlavas etc. and refers to them as the military allies of sage Vishistha against Vedic king Vishwamitra[30] The Kishkindha Kanda of Ramayana locates the Sakas, Kambojas, Yavanas and Paradas in the extreme north-west beyond the Himavat (i.e. Hindukush).[31]

Manusmriti[33] lists the Yavanas with the Kambojas, Sakas, Pahlavas, Paradas etc. and regards them as degraded Kshatriyas (Hindu caste). Anushasanaparva of Mahabharata[34] also views the Yavanas, Kambojas, Shakas etc. in the same light. Patanjali's Mahabhashya[35] regards the Yavanas and Sakas as Anirvasita (pure) Shudras. Gautama-Dharmasutra[36] regards the Yavanas or Greeks as having sprung from Shudra females and Kshatriya males.

The Assalayana Sutta of Majjhima Nikaya attests that in Yona and Kamboja nations, there were only two classes of people...Aryas and Dasas...the masters and slaves, and that the Arya could become Dasa and vice versa. The Vishnu Purana also indicates that the "Chaturvarna" or four class social system was absent in the lands of Kiratas in the East, and the Yavanas and Kambojas etc. in the West.

Numerous Puranic literature groups the Yavanas with the Sakas, Kambojas, Pahlavas and Paradas and refers to the peculiar hair styles of these people which were different from those of the Hindus. Ganapatha on Pāṇini attests that it was a practice among the Yavanas and the Kambojas to wear short-cropped hair (Kamboja-mundah Yavana-mundah).

Vartika of Katayayana informs us that the kings of the Shakas and the Yavanas, like those of the Kambojas, may also be addressed by their respective tribal names.

Brihatkathamanjari of Kshmendra[37] informs us that king Vikramaditya had unburdened the sacred earth of the Barbarians like the Shakas, Kambojas, Yavanas, Tusharas, Parasikas, Hunas etc. by annihilating these sinners completely.

The façade of the Chaitya Hall at Manmodi caves was donated by a Yavana, according to the inscription on the central flat surface of the lotus. Detail of the "Ya-va-na-sa" circular inscription in old Brahmi script: , circa 120 CE.[40]

The terms "Yona", "Yonaka" or "Yavana" literally referred to the Greeks, however "mlechas" was also used probably due to their barbaric behaviour as invaders. Indian languages did not base a distinction on religion early on but after the arrival of Islam to the subcontinent, the term Yavana was used along with Turuka, Turuska, Tajik, and Arab more than Mussalaman or Muslim for invaders professing Islam as their religion.[41]

The word Yona, or one of its derivatives, is still used by some languages to designate contemporary Greece, such as in Arabic (يونان), in Hebrew (יוון), in Turkish ("Yunanistan"), in modern Aramaic (Yawnoye ܝܘ̈ܢܝܐ), or the Pashto, Hindi, Urdu, Malay and Indonesian languages ("Yunani").

^"A guide to Sanchi" John Marshall. These "Greek-looking foreigners" are also described in Susan Huntington, "The art of ancient India", p. 100

^Purātattva, Number 8. Indian Archaeological Society. 1975. p. 188. A reference to a Yona in the Sanchi inscriptions is also of immense value.(...) One of the inscriptions announces the gift of a Setapathia Yona, "Setapathiyasa Yonasa danam" i.e the gift of a Yona, inhabitant of Setapatha. The word Yona can't be here anything, but a Greek donor

^Epigraphia Indica Vol.7 p.55-56 Inscription No.10 and Epigraphia Indica Vol.18 p.327 Inscription No.7 differ on the content of this inscription. Here, Epigraphia Indica Vol.7 was chosen, as Epigraphia Indica Vol.18 only mentions an inscription similar to that of pillar No.3, a possible mixup.